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358
VEDÂNTA-SOTRAS.
great Self, i.e. the active individual Self; and that Self finally he should restrain within the quiet Self, i.e. the highest Brahman, which is the inner ruler of all; i.e. he should reach, with his individual Self so qualified, the place of Vishnu, i.e. Brahman.-But how can the term 'the Unevolved' denote the evolved body ?—To this question the next Sútra furnishes a reply.
2. But the subtle (body), on account of its capability.
The elements in their fine state are what is called the Unevolved,' and this entering into a particular condition becomes the body. It is the Unevolved' in the particular condition of the body, which in the text under discussion is called the 'Unevolved.' 'On account of its capability,' i.e. because unevolved non-sentient matter, when assuming certain states and forms, is capable of entering on activities promoting the interest of man. But, an objection is raised, if the 'Unevolved' is taken to be matter in its subtle state, what objection is there to our accepting for the explanation of our text that which is established in the Sankhyasystem? for there also the Unevolved' means nothing else but matter in its subtle state.
To this the next Sätra replies—
3. (Matter in its subtle state) subserves an end, on account of its dependence on him (viz. the Supreme Person).
Matter in its subtle state subserves ends, in so far only as it is dependent on the Supreme Person who is the cause of all. We by no means wish to deny unevolved matter and all its effects in themselves, but in so far only as they are maintained not to have their Self in the Supreme Person. For the fact is that they constitute his body and He thus constitutes their Self; and it is only through this their relation to him that the Pradhana, and so on, are capable of accomplishing their several ends. Otherwise the different essential natures of them all could never
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